[Advaita-l] [advaitin] How jnAnAbhAva can cause adhyAsa !!??

[Venkatraghavan S]

Namaste Sudhanshu ji,
Sure, I can understand Hindi. Please share the Swamiji's commentary.

My pramANa for the view that jnAna abhAva is anupalabdhi gamya is the
TIkAkAra's words - अग्रहणस्य च ग्रहणप्रागभावस्य
नापरोक्षत्वमिन्द्रियसन्निकर्षाभावात् *अनुपलब्धिगम्यत्वाच्च*.

In all cases, the anupalabdhi can be phrased as a vyApti. The Vedanta
Paribhasha defines the yogyatva of anupalabdhi as follows.

अनुपलब्धेर्योग्यता च तर्कित-प्रतियोगिसत्त्वप्रसञ्जित-प्रतियोगिकत्वम् ।
The yogyatA of anupalabdhi is having as its counterpositive an upalabdhi
which is implied by the existence of the object.

That is, it can be formulated in the form. if X exists, it will be seen. If
it is not seen, it does not exist. That is true for each of the following.

1) If jnAna is present, the sAkshi would know it. The sAkshi does not know
it, therefore, jnAna is absent.

2) If Devadatta is home, he will be seen. He is not seen, therefore, he is
not at home.

You are saying 1 is anumAna, but presumably willing to say that 2 is
anupalabdhi. I don't understand the need to differentiate the two. Happy to
be corrected of course.

Kind regards,
Venkatraghavan

On Sun, 15 Sept 2024, 18:03 Sudhanshu Shekhar, <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Venkat ji.
>
> When you say ajnAna implies jnAna abhAva, what kind of jnAna is this
>> vyApti? Isn't this vyApti itself anupalabdhi - Because it is jnAna karaNa
>> ajanya?
>>
>
> I don't feel that this vyApti itself is anupalabdhi. We are employing a
> specific anumAna. And presenting a vyatirekI drishTAnta therefor. We have
> evidences for that from pratyaksha. It is like any other vyApti.
>
> I mean ajnAna => jnAna-abhAva is not that obvious. (P =>Q)
>
> So, we look for (~Q => ~P). There is evidence for that. Whenever there is
> abhAva of jnAna-abhAva, there is absence of ajnAna. So, utilising that, we
> present ajnAna => jnAna-abhAva.
>
> I mean to convey -- if this anumAna were not employed, we may not have the
> knowledge of jnAna-abhAva even if we knew ajnAna through sAkshI.
>
> That is why SiddhikAra says -- since ajnAna is vyApya of jnAna-abhAva, we
> get to know jnAna-abhAva through the linga of ajnAna.
>
> The anubhava of jnAna-abhAva is born by applying this vyApti with
> drishTanta. Hence, it seems to me that jnAna-abhAva-anubhav is
> jnAna-karaNa-janya.
>
> Do you follow Hindi Venkat ji. I may share some excerpt from Hindi
> commentary by Swami Vishuddhananda Giri Ji of Dakshinamurthy Math. This
> concept is crucial and I thank you for continued involvement in discussion.
>
> Regards.
> Sudhanshu Shekhar.
>
>